{1834}
We are very little conscious of the rapidity with which any principles, when once set in action, are carried on to their respective results. Few indeed trouble themselves about principles, they follow on with the stream, and it is only when they desire to stop, or are thrown out of the engrossing circumstances of their time, that they have been able calmly to judge the principle on which they, have been acting, Hence contemporary historians however they may tarnish the materials, have not been the best historians, because not in circumstances to see clearly the real spring of action. It is therefore often profitable to take a retrospective view, to recur to some certain point of influence in the moral or political history of man, and to trace the consequences which have emanated therefrom. Very few, perhaps, have dared honestly to do this with respect to this country; and yet the man who would calmly estimate the public character of the nation in 1829 and 1834, would find that there has been a great and "decided moral as well as political revolution accomplished -the legitimate fruit of principles which in the former period first received an impulse.
This however is not intended to be followed out in this. paper, being only referred to in the way of illustration. Very few Christians are really aware of the principles which were set in action by the revival of prophetic study; and it is here proposed to take a retrospect of that inquiry, both for the purpose of demonstrating its importance as well as showing its effects. We cannot but trace it up to Him who is the Father of lights, in having according to the good pleasure of His will, led many of His servants to regard the sure word of prophecy as the only light in a dark place, that the feet of His saints might be made to walk on high places, just at the very time when those principles of evil which are to end in the revelation of the wicked or lawless one (2 Thess. 2). began to work with a ten-fold increase of vigor both in the moral and political world. Of one thing may we be confident, that as everything is being sifted, it is only truth which will be security. The Lord's people have now need of the girdle of truth. The Spirit and the word will be the only security in that hour of temptation {trial} which is coming to try all those that dwell of the earth.
It is not pretended here to fix any precise era for the revival of prophetic inquiry; or to deny that there have always been in the Church, those who had given heed to the testimony of the Spirit to the glory of Christ, as well as to His sufferings. Modern research has brought out of their hiding-place many neglected and valuable treatises on prophetic subjects; which, however they might have excited an ephemeral interest, were never thought worthy of a place in standard divinity; in fact, it appears that such productions were looked upon rather as speculations emanating from the imagination of man than the truth of God's testimony; speculations which might be tolerated for the sake of a good man, have their day, and fall into obscurity. And only about ten years ago, when prophetic inquiry was again forced on Christians, it was considered almost too superficial a thing even to provoke controversy; so completely had the great bulk of Christians -real Christians, received for doctrines the commandments of men, that the authority of a great name was thought a sufficient answer to that which was asserted on the authority of God's word. The inquiry was looked upon as theoretical -it might or might not be true; but it was in no wise considered as part of the, glad tidings of God. Those who searched the prophecies were thus thrown entirely on the word, which they received as the word of God, and marvelously were they led into the discovery of its unbroken unity. The pressing of the simple testimony of God's word on men's minds, had the effect of leading to the discovery that the word was made of no effect by the tradition of man. A most vicious method of aallegorizing scripture had been resorted to, pleasing the imagination, but leading to most unwarrantable expectations, and tending to puff up the Church rather than to humble her. The inspiration of the scriptures was thus discovered to be held very loosely indeed, and the insidious encroachments of German Neology to have taken the place of sound criticism and this too at the time of extensive effort towards the circulation of the scriptures, and the assertion, in word at least, of their sufficiency. The practical refusal to look to the Spirit of God in making translations, and to direction from the word as to the conduct of the society for its distribution, were a virtual denial of the authority of the word, even on the part of those who were acting on the principle of its all-sufficiency. One very blessed result of prophetic study has been the assertion that the Bible is the word of God, i. e., verbally inspired; "Holy men of old spake as they were moved by the Holy Ghost. " So long as the study of prophecy therefore shall continue a subject of interest to the Church, we have security for the plenary inspiration of scripture being held. But experience has proved that when the Church has slumbered in self-complacency, and ceased to search the records of her future hope, the defmiteness of the word has been lost sight of.
Prophetic inquiry led necessarily into the question of the destiny of the earth in which we are, and of man originally constituted its Lord; and hence the large scriptural prospect of yet coming glory to Israel, and that glory connected with the Lord Jesus Christ as Son of man, sitting on the throne of David. This naturally tended to the question of the Lord's proper humanity; and as many of reputation had been found unsound on the subject of the inspiration of the scriptures, the result of the controversy proved them not to hold the orthodox faith, touching the person of the Lord Christ. True indeed it is that many of the assertors of the proper humanity of the Lord Christ were first driven into unguarded statements, and then into fearful heresy. Such is the subtlety of Satan that he watches with a jealous eye every approach towards the truth, and when they are beginning to throw off the doctrines of men in order to get at it, his aim has been to drive them into extremes, as if the opposite to error was truth. This was clearly the case in the controversy raised on the humanity; the assertions of it were urged into such fearful statements as to speak of "the law of sin" (Rom. 7) in the human nature of the Son of God, and to say that He was only sustained in holiness by the indwelling of the Holy Ghost {Edward Irving}; from which others drew the necessary conclusions of the denial of the vicarious sacrifice, and the assertion of holiness in the flesh. Redemption was spoken of as the result not of blood shedding but of incarnation; the hypostatical union was virtually forgotten, and the warning of scripture -"No man knoweth the Son but the Father," was neglected. We need not wonder at any result from such fearful errors. Yet while we have to lament over our common weakness in seeing the fall of our brethren, and are afresh instructed in the necessity of child-like simplicity and meekness of wisdom, some profit has been mercifully afforded from the controversy, because it has exposed the error on the other side touching the person of the Lord. It proves that the humanity of the Lord was a truth greatly lost sight of by the majority of teachers, and in many instances not distinctly held at all. -It formed not a topic in teaching the Lord Jesus Christ. The value of His atoning blood as resulting from His real and proper divinity was almost exclusively regarded. But the way in which He also glorified the Father as the obedient man, the real glory of His humiliation, His presenting everything in man perfect unto God in His own person, and learning obedience through sufferings, -this, in which all the moral glory of the Son of God was displayed, in a manner to be apprehended by us, had no prominence given to it. And yet how important are the consequences of soundness in the faith respecting the humanity of the Lord. As man He left us an example that we should follow His steps. -In Him, as the holy and Just One, we see suffering to be the portion of righteousness in this world. -In Him as the obedient man, we are taught that subjection of will to the will of God is the only true blessing now or hereafter, "My meat is to do the will of Him that sent me. " But what is of most importance is, that it is in reference to Him as man, that we learn what the Church is, -what its glory -what its present portion. We learn too the world's standing and its portion; because "He humbled Himself and became obedient to death even the death of the cross, therefore God hath highly exalted Him and given Him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth," &c. Now His name as the eternal Word, as the Son of God, was not given, it was His rightful name; nor the honor due unto it; it was the glory which He had with the Father before the world was. As Lord too, He was always the Jehovah -the I AM. The name therefore was given to Him as the Son of man -even the name, Jesus -His proper name as man. It was the subject of sense to those who were conversant with Jesus in the days of His flesh, that He was very man. Faith saw in Him, while manifested as the Son of man, the SON OF GOD. This was the matter of divine revelation, which flesh and blood could not attain unto -"that He was the Christ, the Son of the living God. " Now in the habit of our minds it is a matter of history that Christ is ascended, that He sits at the right hand of God; but faith sees in Him so highly exalted, the man Jesus. It is no hard thing, even intellectually, to comprehend that He who sits on God's throne is the Son of God; but the object of faith is always the complex person as the Son, the great mystery of godliness -"God manifested in the flesh"; -"the Word made flesh. " So again the Son is not made Lord (as St. Peter says, He was made Lord and Christ) in respect of His divine nature, for in that He was always Jehovah -Lord -but in His human {nature}. The mind which was in Christ Jesus, was that He emptied Himself (εαυτον εκενωσε) so as to bring Himself into the capacity of a recipient; and thus in obedience did He receive power prom God as man. -" How God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good, and healing all that were oppressed of the devil, for God was with Him. " But it was not until His resurrection that He said "All power is given unto me in heaven and in earth"; and this was given as the reward of His obedience. He became obedient unto death, even the death of the cross, wherefore God also hath highly exalted Him," Now it is the yet to be revealed glory of the SON OF MAN that prophecy is conversant with, and we may mainly account for the misapprehension of the human nature of the Lord, from the fact of prophetic study having been so long in disrepute. Much as we are called upon to lament the fearful departure from soundness in the faith, and the spirit in which the controversy has been conducted, we have by it, learned anew the lesson, that there is nothing new under the sun, and that old heresies with new names have been revived, by Satan working on our fleshly mind. The moment the thoughts of God's children were being turned from dry doctrines to the person of the Son of God -fairer than the children of men, "in whom is fullness of grace as well as all treasures of wisdom and knowledge"; abiding in whom is the only security of the saints, -the subtlety of the enemy tried to bring in the old heresies respecting His person, that thus he might drive them back into meager doctrines and dry systems of divinity. Allowing most fully the evil of these heresies, it has been clearly proved that among the majority of modern teachers, considered to hold the truth, the person of the Lord is not a favorite theme, and that His humanity is not dwelt on in that prominence which the word of God warrants, and which, it may be soberly asserted, soundness in the faith demands.
Our little minds are apt to be content with a truth instead of the truth, and disjointed truth serves the purpose of Satan well. And so little is the reality of our Savior's proper humanity considered and urged, that it would be a question whether the assertion of His having had as man "a finite understanding and directed will," would not on the poor authority of the writer of this, call forth the easy cry of heresy from those who are impatient of investigating truth. But when we have seen a champion of orthodoxy come forward and boldly declare that εμαθεν (Heb. 5:88Though he were a Son, yet learned he obedience by the things which he suffered; (Hebrews 5:8)) means "taught" and not "learned," as our translators have invariably rendered the word, one feels disposed to say -"full well ye reject the word of God, that ye may keep your own tradition." And thus are we furnished at once with an instance of the deceitful manner in which the word of God is handled, and of the virtual denial of the humanity of the Lord. But it is right to observe the prominence our blessed Lord Himself gives to His own humanity, and bow entirely He had knit Himself up with the interests of man. When He had witnessed to His own Godhead in answer to the high priest, He immediately added—"Moreover I say unto you, henceforth ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matt. 24:64).True, indeed, blessedly true it is, that He finished the work the Father had given Him to do in His humiliation, even the putting away sin by the sacrifice of Himself. Here, indeed, we can never sufficiently admire the greatness of Him who was bruised, and poured out His soul unto death. It is the whole sustainment of an awakened soul, to know that He who came to save sinners was the same "by whom all things were made. " The Creator and Redeemer are one and the same person -He is over all -God -blessed forever. And if there were nothing else to be effected through the agency of the Son, we might readily account for the dividing of His person, and losing the memory of His manhood in the adoration of His Godhead.
"But there is one mediator between God and man, the man Christ Jesus."
As our high priest He was made like unto us in all points, sin only excepted, that He might be able to sympathize with us. The Father hath given Him authority to execute judgment, because He is the Son of man: God hath appointed a day in which He will judge the world (οικυμενην) in righteousness by that man whom He hath ordained. It is thus, both in His present mediation and future actings, He is still to be regarded by us as the Son of man. This truth Satan would hinder if he could, because it is the seed of the woman which is to bruise his bead; this truth is distasteful to the world, because it involves its judgment. As Jesus has been known as the "poor man" (Psa. 41:11<<To the chief Musician, A Psalm of David.>> Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. (Psalm 41:1), and 34:6) "whose visage was so marred more than any man, and His form more than the sons of men; so shall He sprinkle many nations; the kings shall shut their months at Him:" "every knee shall bow and confess to the name of Jesus," the once despised than. In fact, the prophetic testimony is to man's glory in connection with the Emmanuel -God manifest in the flesh -man made lower than the angels -set over all God's world. -And how so, save by union with Him who is the link between God and man, as uniting both in His mysterious person, being, God and man in one person? And to what are the saints to be conformed, but to the risen and glorified manhood of Jesus? -That He may be the first-born among many brethren, as He is the first-born. from the dead -the first fruits of the resurrection -"for since by man came death, so by man came also the resurrection of the dead." How necessarily therefore, does it appear, that obstinate refusal to look into the destinies of man and of the world in which we are, will lead more or less into unsoundness in the faith. And it should be added, that, any infringement on the integrity of either of the natures of the, Lord Jesus Christ, necessarily leads into errors so marvelously. interwoven are all the doctrines of Christianity with the incarnation of the Son of God. It was at the incarnation that angels sang {said; angels do not sing in Scripture}; "glory to God in the highest," as well as "ευδοκια εω ανθρωποις" -the last note being the result of that mysterious fact. Now God's ευδοκια is in His beloved Son (Matt. 3:1717And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3:17)), and in those who now love Him, as one with Him. But the time shall be when God shall "rest in His love," and take complacency in His creation, and in man as its lord, and, man no less take complacency in God. -And all this the worthy result of the incarnation. To Him be the praise.
One of the defenders of the Church of England has urged as an argument its being the pillar of truth, its several festivals, as giving prominence to the great mysteries of our faith; in that these "subjects are forced upon her ministers to bring before their people. Let the writer have all the advantage of this innocent argument. But is it really only once a year that we need have the mystery of the incarnation brought before us, as on Christmas day? as well might one made partaker of the divine life consider that one meal would sustain his body for a year. He knows that "the flesh of Christ is meat indeed, and His blood drink indeed": and to one given up to the guidance of God's word, and teaching of God's Spirit, how continually is the fact brought before him, as it is also in the Lord's supper; the neglect of which is another proof of the light esteem in which the humiliation of the Son of God has been held. Here again has been a most beneficial effect of prophetic inquiry, proving how far it is from being merely speculative -that it is the means by which the Spirit guides into all truth -even that Spirit whose testimony is to the sufferings of Christ and the glory that should follow. To see either of these in their just proportion, they must be viewed together, and not disjointedly, in strict accordance with the great lesson taught in the Lord's supper, "To show forth His death till He come," and thus to learn our true and proper place "of suffering with Him, that we may be glorified together. "
A further result of benefit to the Church arising from prophetic inquiry, has been the discrimination between the dispensations of God, the confusion of which leads to the most disastrous consequences. The peculiar character of that under which we are, as a dispensation simply of grace, contrasted with the former as a dispensation of law, involving as it does a variety of interesting particulars; when recognized, gives liberty in the statement of the gospel, which is, in fact, only the exhibition of God's aspect to sinners, as such, in grace, love, and mercy. It is true that the fullness of the gospel had been preached, but then its statement was hampered, and the universal love of God in the gift of His Son disbelieved. Some doctrines were most clearly stated, but the work of Christ in reference to God, its real value in His sight, as opening an unhindered channel for His grace, was not regarded; but only the work of Christ for the Church. This indeed is a most blessed and soul-sustaining truth: but the enlarged view into which prophetic inquiry leads, shows the distinction between Christ's substitution for the Church, and His being God's mercy-seat (ιλαστηριον Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)) on which He is accessible by sinners. That the Lord Jesus Christ stood in the place of His people -bore their sins in His own body on the tree -that He was delivered for their offenses, and raised again for their justification -that He loved the Church -gave Himself for His sheep, according to the promise made before the world began, and in due time sealed by the blood of the great shepherd -is indeed a most precious truth. Who, that has been taught to know his own weakness, could rest in anything short of God's electing love, as the fountain whence all His present blessing flows, and as the source of that glory to which he is predestinated. Holding therefore, most unequivocally, God's sovereignty in election, in looking to the proper humanity of the Lord, we see Him in His perfectness and His work, as man, meeting all the perfect requisitions of God, so that there was a moral fitness on such a basis for God, (since He could be just and the justifier of him that believeth in Jesus,) to set forth His "righteousness without law unto all"; and in this sense only is there a reconciliation of the world. (καταλλαγη κοσμου on Rom. 11:1515For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? (Romans 11:15)). He has exalted the name of Jesus above every name; the "Son of man is glorified, and God is glorified in Him. " God met in Jesus a man entirely answering to His requirements from man, -inasmuch as He was man, He responded unto God in all the dependence of the creature upon the Creator; while as the Son He met and answered the perfect love of the Father. -While He, Jesus, could say, "I have glorified thee on the earth," the Father could say, "Behold mine elect in whom my soul delighteth. "
Abstractedly considered, there was no needs-be that any should have been saved by the obedience unto death of Christ. -The Father was glorified thereby -"Father, glorify thy name"; answerable to this is the statement, -"Therefore doth my Father love me, because I lay down my life"; the result is not stated, because that was not the point. But the Father's love was set on the Son, because by His obedience unto death there was the ground-work for God's manifesting His grace in consistency with all His glorious perfections. This is what the Apostle in the Romans states to be the "righteousness of God without law," and afterward clearly he characterizes the dispensation (not its effects which man so naturally looks to) "as the righteousness of God by faith of Jesus Christ unto all." The blood of Jesus carried by Him within the vail has made heaven accessible to a sinner. Him hath God set forth as a mercy-seat (ιλαστηριον) awakened many to the conviction of the present degraded state of the Church of God -that while saying from her multiplied means "I am rich and increased with goods," she was "poor, and blind, and miserable, and naked. " In a word, there could not be power in testimony unless the Church had its proper portion-the Spirit of God. This awakening of the Church from her long sleep, was the opportunity for Satan to try to discredit not only the Church, but prophetic inquiry also, and to settle men on their lees. It was the recovery of a most valuable principle to have learned again, that the Church's portion is the abiding presence of the Holy Ghost, and that the promise is His personal presence as the Comforter. The question as to the revival of His gifts {in Irvingism} was not fairly met by an artificial distinction which the word of God did not warrant, and on which the Church unhappily acted. If we allow His personality, we cannot deny that He can invest the Church with the glory which Jesus gave it, that the same powers might be recognized in the body which had been in the head. But when awakening to her sins, should the Church immediately have expected these gifts? True, they are her portion; but has she not so irretrievably fallen from her high standing, that instead of revival, her awakening ought to have been only to a sense of judgment? Her lost strength now felt and discovered, ought to have led to humiliation and repentance. Let it be allowed that God's arm is not shortened, nor His ear heavy, but the Church has failed; and have we any promise of the revival of the Church out of apostasy, or is it at all according to the analogy of past dealings, that He should mend that which man has marred? and have not the promises of the full out-pouring of the Spirit, of which we have only the first-fruits, manifest reference to another dispensation? As to modern spiritual gifts, it was most natural, that when men had adopted a right principle, and were earnestly asking for them, any pretensions arising among devoted Christians should have immediately been hailed as genuine. But the very pretension served to show that the Church had so completely fallen from its high standing of the pillar and ground of truth, as not to know her office, that the spirits were to be tried by the Spirit in the Church. It is not to be taken on his own authority, that any one is speaking by the Spirit, but "let the others judge." So weak then was the Church, that she knew not her own power, and consequently many blindly subjected themselves to a power without them, instead of judging all things by the power within them (1 John 2:20-2720But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. 27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (1 John 2:20‑27)). But not to dwell on this further, it must be noticed, that up to this, prophetic inquiry had been pursued smoothly -it had indeed to check the great swelling words of vanity of missionary orators, and to question the worldly principles of many religious societies, but it had led to nothing very marked and decisive. The most eminent of God's servants might meet together for a period to discuss prophetic questions {as at the Albury Conferences}, and then return to their respective livings and chapels refreshed and at ease. But not so when the condition of the Church came to be discovered, and her destitution of the Spirit. A principle was then forced upon men's consciences, and has been more than once practically exhibited -that every existing establishment goes on the principle that the Spirit of God has suspended His functions, save in quickening sinners, This is the principle of an establishment of order in the flesh -man's order; so that if we allow the Spirit's abiding presence in the Church as that which makes it the Church, if we allow that He is a sovereign, distributing to every man severally as He will, we must also allow, that in an establishment the Spirit of God cannot exercise His ministry save in disorder. There is no stopping short of truth without direct disobedience to God. The question which has arisen from prophetic inquiry now, is not the principle of scriptural interpretation -it is not the Second Advent of Christ; on these points we have hundreds of witnesses; these are now as much axioms of Christianity in the minds of many, as simple faith in the blood of the Lamb The field of controversy we may fairly say has been left in possession of the students of prophecy. Many it is true, impatient of inquiry, confess they have never turned their thoughts to the question, -many think nothing safe or worth knowing but the five points of Calvinism, -many read some of the crude writings which have been published, and attack a phantom of their own making. Again, the differences of interpretation among the students of prophecy on some points of detail, are loudly urged as a reason for the neglect of the subject altogether. But there is one great principle in which they are agreed judgment, not glory, for the professing Church. The next acting of God on the Church, is casting the vine of the earth into the winepress of the wrath of Almighty God
But the present practical question is the duty arising from the light vouchsafed to us, in the discovery in the state of the Church. And here comes the cross and the trial; here the word is piercing. even to the dividing asunder the joints and marrow. Many would say, here we will stop; to pursue truth further breaks in upon all our associations, and would upset every goodly fabric the wisdom of man has devised for disseminating the truth of God. Such is the point to which we are now arrived; it is not the comparison of the Church of England and dissent, but the question whether both are not resisting and rejecting the Holy Ghost the Comforter. The light has been gradually increasing, leading us on in great gentleness step by step, bringing everything into contact with itself, so as to make us judge things that differ. Wrongness in practice has been traced to deficiency in principle; want of success to the use of carnal weapons. The Spirit of God which has led on the way in this inquiry, now claims our simple dependence on Him as our only strength. Our sin has been, that we have grieved Him, and what is repentance but permitting Him to act? it is not for us to say how He may please to act, but to disconnect ourselves from that with which He cannot act. Here is the great value of the recovery of the principle of the Spirit's presence being the abiding portion of the Church. It is not that He has withdrawn entirely, but that He has been hindered in His operations; it is not that He will come in the plenitude of His gifts, but whether we, after this discovery, will yet hinder Him, and do as we may by supplying His ministrations from other resources, or own Him entirely, whatever measure of power He may please to exercise. This is the point to which we are brought, whether we can alone trust in God for our guidance and edification, or have so completely lost the sense of our proper portion, as for safety sake to walk after men. Many of the most prominent in the prophetic question have now come down from their high standing as leaders of others into truth, to mere apologists for a system. We may fairly say, that never have the Christian portion of the Church of England been obliged to act so completely on the defensive (the political movement against her is not here alluded to), but she is challenged to defend herself against the charge of schism and of rejecting the Holy Ghost, by establishing order in the flesh; and in fairness, the Church of England must, either claim a monopoly of the Spirit, or own herself a schismatic and hinderer of the Spirit. One duty is clear on discovery of the state of the Church, and that is humiliation. -"Be zealous and repent, remember from whence thou art fallen. " But the natural effect of trying to prop up a system, an establishment, is to conceal from our own eyes, the real state of destitution in which we are. It is in default of our own proper and only strength to go for aid to that which is foreign. Few of the Lord's people know their real lack of spiritual power, by being encompassed with so many things which can attract the flesh. Nothing is so hard as to be made to feel that we have but little strength, and yet it is the place of safety, it is that which the Lord will look to, and asserted as it may be on the truth of God's word, it has been proved, and still is being proved, that where the Spirit of God has liberty of teaching, there has invariably followed blessing. The word of God has been brought before men's minds instead of the doctrines of men, and there is confidence in giving an answer to any one that asketh a reason of the hope that is in one, in meekness and fear. Christians so taught, feel they are resting on that which abideth though heaven and earth pass away. They receive the word, not as the word of man, but as, it is in truth, the word, of God, which effectually works in them that believe.
One thing is clear, that so far as prophetic inquiry is concerned; it cannot be pursued further by members of the Church of England. They must retrograde, or go whither the truth they have brought out will lead them. All that light bears upon one point -God's speedy judgment on evil, whatever shape it assumes; and no man in the Church of England can consistently separate from all, and that especially with which he is connected in the establishment. It is not now the time to plead for the Church of England as the best among the many, which may readily be granted, but to defend her in the light of that very truth which so many of her sons have been so instrumental in bringing before us. The controversy is not one in which the world can be appealed to, it cannot be the umpire, for it knoweth not the Spirit of God. While it was merely the comparative claim of rival sects, this claim of comparative excellence might do, nor will it be permitted now to say, "let us alone and we will let you alone." Truth is always aggressive, and will not let error alone. Sad indeed is it to witness all Christian energy expended in maintaining that which is not Christ's. Sad the apology of a minister of the everlasting gospel to leave his high office as an ambassador of God, to defend a ritual. Nothing proves more our common lack of the Spirit's power than this -"all seek their own." Let our brethren in the Church of England weigh this solemnly, if they have been awakened to the low degree of spirituality in the Church at large, to the little measure of knowledge and less of grace, -if nothing but the Spirit can effectually work, and He only in holy separation from the world, are they not contending for, and supporting, and propping up that which is the real hindrance to His putting forth His energy -that in which he could not work save in disorder, that in which ungodliness may and does work in order. Blessed be God, He is sovereign; but let no one take credit to himself for his system, because God does raise up His own witnesses in it, notwithstanding the evil. Let us not mistake the riches of His grace for the approval of our sin. If God blessed Israel during the reign of Hezekiah, and others, it was of His grace rising above their sin. It was still their sin that they had rejected God in asking for a king; though God granted their request. "I will call unto the Lord, and He shall send thunder and rain, that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king (I Sam. 12:17, cp. vv. 12, 13, 14, 15, 19)."
God gave way to man's perverseness to show His own wisdom; and the result was, "I gave them a king in mine anger, and took him away in my wrath" (Hos. 13:1111I gave thee a king in mine anger, and took him away in my wrath. (Hosea 13:11)). The parallel is most instructive, the Lord gave up man to his own waywardness, and we may say that the experiment of the union of the Church and world has been fairly tried. God has in His sovereignty blessed His own in it, yea, and the system too, so far as He could own it. But the result is complete failure; the attempt of putting the new piece to the old garment has signally failed; and the forcing the world into the profession of Christianity, has made a most a fearful rent, and introduced that which is fast hastening to its crisis in manifestation -lawlessness. The Church of England is the author of confusion, by sanctioning the calling things Christian which are not Christian; she has sacrificed everything to uniformity; and now, as an ill-compacted body, she is without defense. As it was with Israel the only remedy for God to say, "I will be thy king" (Hos. 13:1010I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? (Hosea 13:10)), so is it for the Church to give liberty to God's Spirit; and this is the real question at issue, not whether many of her ministers are not godly, and her doctrinal articles sound; but whether the very spirit of the establishment is not this -"we saw one casting out devils in thy name and we forbade him because he followeth not with us?"
On looking back now on the prophetic question, we find that we have been insensibly led on to the discovery that a great revolution has and is taking place in the minds of many of the Lord's people. That there is a craving awakened both for spirituality and communion of the saints, which existing systems, whether from their worldliness or exclusiveness, cannot meet. That there is a growing cleaving to the word of God, as the word of God, and only balance of the sanctuary. That there is a felt power of truth on the part of these, a very small portion indeed of the Lord's people, and a conscious weakness on the part of those who defend systems, so much so, as to be forced to abandon the word. That the high standing of God's elect Church, as the light of the world, is being practically asserted in separation from the world, and that a Christian can only be a Christian in any time, place, or circumstance. In a word, it may truly be said, that the controversy is again renewed between Christ and the world; it is not doctrines but practical holiness which the world hates. It has been fearfully made manifest, that doctrines may be held, and the world served; but Christ cannot be loved and the world served, "if ye love me keep my commandments"; "if any man will serve me, let him follow me."
One word to those who have separated from any existing establishment; let them remember that obedience is their only security, even keeping the word of the patience of the Lord; let them be content to remain weak and learn what it is by patient continuance in well doing, to seek for glory, honor and immortality. If any have acted on impulse and not principle, the trial of their faith will soon force them back to the leaning on men. It is most important to know that separation from evil is separation into felt and acknowledged weakness, that which is so contrary to the flesh. But their little strength is real strength, because of the Spirit. Let all then count the cost, whether they are content to leave even the Lord's people ostensibly for the Lord's sake. It is from the Lord's people leaning upon man that they must expect the hardest trial, so that only cleaving to the Lord with purpose of heart will really avail, and much need will they have of the Lord's grace in sending them those who may confirm their souls and exhort them to continue in the faith, and that they "must through much tribulation enter into the kingdom of God."
The Christian Witness 1:264-282 (1834).